Anekantavada
Anekantavada is a basic principle of Jainism developed by Mahavira (599-527 BC) positing that reality is perceived differently from different points of view, and that no single point of view is completely true. Jain doctrine states that only Kevalis, those who have infinite knowledge, can know the true answer, and that all others would only know a part of the answer. Anekantavada is related to the Western philosophical doctrine of Subjectivism. 'Ekanta' is one-sidedness. Anekantavada is literally the doctrine of non-onesidedness; it is often translated as "non-absolutism". Anekantvada encourages its adherents to consider others views or beliefs. They should not reject a view simply because it uses a different perspective. They should consider the fact there may be truth in others' views too. Many proponents of Anekantvada apply the principle to religion and philosophy themselves, reminding adherents that any religion or philosophy, even Jainism, that clings too dogmatically to its own tenets is committing an error based on its limited point of view. In this application, Anekantvada resembles the Western principles of cultural and moral relativism. The Blind Men and the Elephant The concept can be explained very well by a poem by John Godfrey Saxe that is based on an Indian story: It was six men of Indostan To learning much inclined, Who went to see the Elephant (Though all of them were blind), That each by observation Might satisfy his mind The First approached the Elephant, And happening to fall Against his broad and sturdy side, At once began to bawl: “God bless me! but the Elephant Is very like a wall!” The Second, feeling of the tusk, Cried, “Ho! what have we here So very round and smooth and sharp? To me ’tis mighty clear This wonder of an Elephant Is very like a spear!” The Third approached the animal, And happening to take The squirming trunk within his hands, Thus boldly up and spake: “I see,” quoth he, “the Elephant Is very like a snake!” The Fourth reached out an eager hand, And felt about the knee. “What most this wondrous beast is like Is mighty plain,” quoth he; “ ‘Tis clear enough the Elephant Is very like a tree!” The Fifth, who chanced to touch the ear, Said: “E’en the blindest man Can tell what this resembles most; Deny the fact who can This marvel of an Elephant Is very like a fan!” The Sixth no sooner had begun About the beast to grope, Than, seizing on the swinging tail That fell within his scope, “I see,” quoth he, “the Elephant Is very like a rope!” And so these men of Indostan Disputed loud and long, Each in his own opinion Exceeding stiff and strong, Though each was partly in the right, And all were in the wrong! Moral: So oft in theologic wars, The disputants, I ween, Rail on in utter ignorance Of what each other mean, And prate about an Elephant Not one of them has seen! References * Jaina Theory of Multiple Facets of Reality and Truth (Anekantavada), edited by Nagin J. Shah. Delhi, Motilal Banarsidass, 2000. * Philosophy East & West, vol. 50, no. 3 (July 2000), SPECIAL ISSUE: THE PHILOSOPHY OF JAINISM, Guest Editor: Kim Skoog. * Sanmatti Prakaran, in Gujarati. Author Acharya Sidddhasen Divakar. Navjeevan Trust, ahmedabad. * The Jaina Philosophy of Non-Absolutism, by Satkari Mookerjee. Asia Book Corp of Amer (Jun 1978) External links * Pravin K. Shah on Anekantvada * The Indian-Jaina Dialectic of [[Syadvad] in Relation to Probability] By P.C. Mahalanobis Category:Jain philosophical concepts Category:Relativism :ru:Анекантавада :sk:Anekántaváda